Theos-Talk Archives (March 2001 Message tt00168)

Dear Gigi:

Let me offer you a quick survey of theosophical objectives -- so
you may glean the salient points that were so attractive to
people who were inquiring into their natures and wondering about
the future.

I hope this will help in your work, If you desire more, then let
me know and I will try to be more specific.

Best wishes,

Dallas

-----------------------------------------------------------------
--------------------


Question:

Why did THEOSOPHY attract so much attention towards the end of
the 19th Century ?




================= A man of great wisdom wrote ===============


A General Statement concerning Theosophy:



WISDOM -- ITS ANTIQUITY


The claim is made that an impartial study of history, religion
and literature will show the existence from ancient times of a
great body of philosophical, scientific and ethical doctrine
forming the basis and origin of all similar thought in modern
systems.

It is at once religious and scientific, asserting that religion
and science should never be separated. It puts forward sublime
religious and ideal teachings, but at the same time shows that
all of it can be demonstrated to reason, and that authority other
than that has no place, thus preventing the hypocrisy which
arises from asserting dogmas on authority which no one can show
as resting on reason.


Tenets of an ancient Doctrinal Base

This ancient body of doctrine is known as the "Wisdom Religion"
and was always taught by adepts or initiates therein who preserve
it through all time. Hence, and from other doctrines
demonstrated, it is shown that man, being spirit and immortal, is
able to perpetuate his real life and consciousness, and has done
so during all time in the persons of those higher flowers of the
human race who are members of an ancient and high brotherhood who
concern themselves with the soul development of man, held by them
to include every process of evolution on all planes.

The initiates, being bound by the law of evolution, must work
with humanity as its development permits. Therefore from time to
time they give out again and again the same doctrine which from
time to time grows obscured in various nations and places. This
is the wisdom religion, and they are the keepers of it.

At times they come to nations as great teachers and "saviours,"
who only re-promulgate the old truths and system of ethics. This
therefore holds that humanity is capable of infinite perfection
both in time and quality, the saviours and adepts being held up
as examples of that possibility.


THEOSOPHY

>From this living and presently acting body of perfected men H. P.
Blavatsky declared she received the impulse to once more bring
forward the old ideas, and from them also received several keys
to ancient and modern doctrines that had been lost during modern
struggles toward civilization, and also that she was furnished by
them with some doctrines really ancient but entirely new to the
present day in any exoteric shape.

These, she wrote among the other keys furnished by her to her
fellow members and the world at large. Added, then, to the
testimony through all time, found in records of all nations, we
have this modern explicit assertion that the ancient learned and
humanitarian body of Adepts still exists on this earth and takes
an interest in the development of the race. [ 1. ISIS
UNVEILED - 1877 - offered a comprehensive review of evidence of
extra-normal phenomena as recorded in the literature of the past
that was available in various libraries. 2. The SECRET
DOCTRINE - 1888 - offers the historical record of observations
made by this body of WISE MEN during the commencement of the
evolutionary program of this Earth. Vol. 2 covers the records of
the evolution of mankind, as 1. a spiritual being, 2. as a
mind-being, and 2. as a physical being. 3. The KEY TO
THEOSOPHY - 1889 - is a short book that covers in question and
answer form inquiries into Theosophy made by a newcomer in dialog
with a Theosophist.. 4. The VOICE OF THE SILENCE -- 1889 -- is
a mystical treatise translated from the ancient sacerdotal tongue
called the "Senzar." It is designed to answer and awaken the
altruism that is rooted in every human being. 5. Additionally,
H.P.B. wrote dozens of important articles, and these have been
collected into a few volumes for student use. The literature of
Theosophy is very important, and should be secured in its
original form for accuracy. A number of edited versions have
been issued and these may cause some confusion. In this regard
the opinions voiced by students ought to be considered
"opinions." And true student to will want to go to the originals
and then frame their own opinions in fairness to the doctrines
and teachings offered to us all. ]


Main Tenets of Theosophy


Theosophy postulates an eternal principle called the unknown,
which can never be cognized except through its manifestations.
This eternal principle is in and is every thing and being; it
periodically and eternally manifests itself and recedes again
from manifestation. In this ebb and flow evolution proceeds and
itself is the progress of the manifestation. The perceived
universe is the manifestation of this unknown, including spirit
and matter, for Theosophy holds that those are but the two
opposite poles of the one unknown principle. They coexist, are
not separate nor separable from each other, or, as the Hindu
scriptures say, there is no particle of matter without spirit,
and no particle of spirit without matter.

In manifesting itself the spirit-matter differentiates on seven
planes, each more dense on the way down to the plane of our
senses than its predecessors the substance in all being the same,
only differing in degree.

Therefore from this view the whole universe is alive, not one
atom of it being in any sense dead. It is also conscious and
intelligent, its consciousness and intelligence being resent on
all planes though obscured on this one. On this plane of ours
the spirit focalizes itself in all human beings who choose to
permit it to do so, and the refusal to permit it is the cause of
ignorance, of sin. of all sorrow and suffering.


WISE MEN -- ADEPTS


In all ages some have come to this high state, have grown to be
as gods, are partakers actively in the work of nature, and go on
from century to century widening their consciousness and
increasing the scope of their government in nature. This is the
destiny of all beings, and hence at the outset Theosophy
postulates this perfectibility of the race, removes the idea of
innate un-regenerable wickedness, and offers a purpose and an aim
for life which is consonant with the longings of the soul and
with its real nature, tending at the same time to destroy
pessimism with its companion, despair.


EVOLUTION


In Theosophy, the world is held to be the product of the
evolution of the principle spoken of from the very lowest first
forms of life guided as it proceeded by intelligent perfected
beings from other and older evolutions, and compounded also of
the egos or individual spirits for and by whom it emanates.


MANKIND

Hence man as we know him is held to be a conscious spirit, the
flower of evolution, with other and lower classes of egos below
him in the lower kingdoms, all however coming up and destined one
day to be on the same human stage as we now are, we then being
higher still. Man's consciousness being thus more perfect is able
to pass from one to another of the planes of differentiation
mentioned. If he mistakes any one of them for the reality that
he is in his essence, he is deluded; the object of evolution
then is to give him complete self-consciousness so that he may
go on to higher stages in the progress of the universe. His
evolution after coming on the human stage is for the getting of
experience, and in order to so raise up and purify the various
planes of matter with which he has to do, that the voice of the
spirit may be fully heard and comprehended.

He is a religious being because he is a spirit encased in matter,
which is in turn itself spiritual in essence. Being a spirit he
requires vehicles with which to come in touch with all the planes
of nature included in evolution, and it is these vehicles that
make of him an intricate, composite being, liable to error, but
at the same time able to rise above all delusions and conquer
the highest place. He is in miniature the universe, for he is as
spirit, manifesting himself to himself by means of seven
differentiations. Therefore is he known in Theosophy as a
sevenfold being.


7 Principles in Man

The Christian division of body, soul, and spirit is accurate so
far as it goes, but will not answer to the problems of life and
nature, unless, as is not the case, those three divisions are
each held to be composed of others, which would raise the
possible total to seven.

The spirit stands alone at the top, next comes the spiritual soul
or Buddhi as it is called in Sanskrit. This partakes more of the
spirit than any below it, and is connected with Manas or mind,
these three being the real trinity of man, the imperishable
part, the real thinking entity living on the earth in the other
and denser vehicles by its evolution.

Below in order of quality is the plane of the desires and
passions shared with the animal kingdom, unintelligent, and the
producer of ignorance flowing from delusion. It is distinct from
the will and judgment, and must therefore be given its own place.
On this plane is gross life, manifesting, not as spirit from
which it derives its essence, but as energy and motion on this
plane. It being common to the whole objective plane and being
everywhere, is also to be classed by itself, the portion used by
man being given up at the death of the body. Then last, before
the objective body, is the model or double of the outer physical
case.


The ASTRAL BODY

This double is the astral body belonging to the astral plane of
matter, not so dense as physical molecules, but more tenuous and
much stronger, as well as lasting. It is the original of the
body permitting the physical molecules to arrange and show
themselves thereon, allowing them to go and come from day to day
as they are known to do, yet ever retaining the fixed shape and
contour given by the astral double within.


Death and the 7 Principles


These lower four principles or sheaths are the transitory
perishable part of man, not himself, but in every sense the
instrument he uses, given up at the hour of death like an old
garment, and rebuilt out of the general reservoir at every new
birth. The trinity is the real man, the thinker, the
individuality that passes from house to house, gaining experience
at each rebirth, while it suffers and enjoys according to its
deeds--it is the one central man, the living spirit-soul.


SPIRITUAL MAN & REINCARNATION


Now this spiritual man, having always existed, being intimately
concerned in evolution, dominated by the law of cause and effect,
because in himself he is that very law, showing moreover on this
plane varieties of force of character, capacity, and opportunity,
his very presence must be explained, while the differences noted
have to be accounted for. The doctrine of reincarnation does
all this. It means that man as a thinker, composed of soul, mind
and spirit, occupies body after body in life after life on the
earth which is the scene of his evolution, and where he must,
under the very laws of his being, complete that evolution, once
it has been begun. In any one life he is known to others as a
personality, but in the whole stretch of eternity he is one
individual, feeling in himself an identity not dependent on name,
form, or recollection.


REINCARNATION & EVOLUTION

This doctrine is the very base of Theosophy, for it explains life
and nature. It is one aspect of evolution, for as it is
reembodiment in meaning, and as evolution could not go on without
reembodiment, it is evolution itself, as applied to the human
soul. But it is also a doctrine believed in at the time given to
Jesus and taught in the early ages of Christianity, being now as
much necessary to that religion as it is to any other to explain
texts, to reconcile the justice of God with the rough and
merciless aspect of nature and life to most mortals, and to throw
a light perceptible by reason on all the problems that vex us in
our journey through this world.

The vast, and under any other doctrine unjust, difference between
the savage and the civilized man as to both capacity, character,
and opportunity can be understood only through this doctrine, and
coming to our own stratum the differences of the same kind may
only thus be explained.

It vindicates Nature and God, and removes from religion the blot
thrown by men who have postulated creeds which paint the creator
as a demon.


KARMA -- A Law of Justice & EVOLUTION

Each man's life and character are the outcome of his previous
lives and thoughts. Each is his own judge, his own executioner,
for it is his own hand that forges the weapon which works for his
punishment, and each by his own life reaches reward, rises to
heights of knowledge and power for the good of all who may be
left behind him. Nothing is left to chance, favour, or
partiality, but all is under the governance of law.

Man is a thinker, and by his thoughts he makes the causes for
woe or bliss; for his thoughts produce his acts. He is the
centre for any disturbance of the universal harmony, and to him
as the centre, the disturbance must return so as to bring about
equilibrium; for nature always works towards harmony. Man is
always carrying on a series of thoughts, which extend back to the
remote past, continually making action and reaction. He is thus
responsible for all his thoughts and acts, and in that his
complete responsibility is established; his own spirit is the
essence of this law and provides for ever compensation for every
disturbance and adjustment for all effects. This is the law of
Karma or justice, sometimes called the ethical law of causation.
It is not foreign to the Christian scriptures, for both Jesus and
St. Paul clearly enunciated it. Jesus said we should be judged
as we gave judgment and should receive the measure meted to
others. St. Paul said: "Brethren, be not deceived, God is not
mocked, for whatsoever a man soweth that also shall he reap."
And that sowing and reaping can only be possible under the
doctrines of Karma and reincarnation.


AFTER DEATH -- Heaven ? Hell ?


But what of death and after? Is heaven a place or is it not?
Theosophy teaches, as may be found in all sacred books, that
after death the soul reaps a rest. This is from its own nature.
It is a thinker, and cannot during life fulfill and carry out all
nor even a small part of the myriads of thoughts entertained.
Hence when at death it casts off the body and the astral body,
and is released from the passions and desires, its natural forces
have immediate sway and it thinks its thoughts out on the soul
plane, clothed in a finer body suitable to that existence. This
is called Devachan. It is the very state that has brought about
the descriptions of heaven common to all religions, but this
doctrine is very clearly put in the Buddhist and Hindu religions.

It is a time of rest, because the physical body being absent the
consciousness is not in the completer touch with visible nature
which is possible on the material plane. But it is a real
existence, and no more illusionary than earth life; it is where
the essence of the thoughts of life that were as high as
character permitted, expands and is garnered by the soul and
mind. When the force of these thoughts is fully exhausted the
soul is drawn back once more to earth, to that environment which
is sufficiently like unto itself to give it the proper further
evolution. This alternation from state to state goes on until the
being rises from repeated experiences above ignorance, and
realizes in itself the actual unity of all spiritual beings. Then
it passes on to higher and greater steps on the evolutionary
road.


ETHICS and THEOSOPHY

No new ethics are presented by Theosophy, as it is held that
right ethics are for ever the same. But in the doctrines of
Theosophy are to be found the philosophical and reasonable basis
for ethics and the natural enforcement of them in practice.
Universal brotherhood is that which will result in doing unto
others as you would have them do unto you, and in your
loving your neighbour as yourself--declared as right by all
teachers in the great religions of the world.

[ from the writings and speeches of W. Q. JUDGE. December,
1893 ]






-----Original Message-----
From: Eldon B Tucker [mailto:eldon@theosophy.com]
Sent: Friday, March 30, 2001 7:44 AM
To: stars
Cc: theos-talk@yahoogroups.com
Subject: Theos-World why was Theosophy so popular at the turn of
the century?

Gigi:

My time is somewhat limited at the moment, and I'm not
sufficiently
up on the historic side to write you a good reply. I'll post your
message to the theos-talk mailing list, and perhaps someone there
will be able to write a good answer for you.

-- Eldon Tucker

At 01:20 PM 3/29/01 -0600, you wrote:
>To whom it may concern,
>
> Hello! I was on the internet browsing for information when
I stumbled
>upon your webpage. My name is Gigi Fung and I'm a university
student who
>is writing an essay about theosophy.
>
> I was wondering if I would be able to get some help or
information. My
>question is: In its heyday, why was theosophy so popular at the
turn of the
>century? I have been trying valiantly to get some sort of
answer to that
>question, but I have been having difficulty in it.
>
> Any response would be quite appreciated. Thank you for your
time.
>
>
>
> Sincerely,
>
>
> Gigi Fung
>
>_____________________________________________
>Free email with personality! Over 200 domains!
>http://www.MyOwnEmail.com




Your use of Yahoo! Groups is subject to
http://docs.yahoo.com/info/terms/